Syntax: Unless otherwise noted the meaning of Greek words is from
F.W. Danker, The Concise Greek-English Lexicon of the New Testament
(2009), and the meaning of Hebrew words is from The New Brown, Driver, Briggs
Hebrew and English Lexicon (1981), abbreviated as "BDB." See the
Greek Guide for the meaning of grammar abbreviations.
The numbering system of the Strong's Exhaustive Concordance of the Bible is
identified with "SH" (Strong's Hebrew number) and "SG" (Strong's Greek
number).
Strong's Online.

Terminology: In order to emphasize the Jewish nature of all Scripture
and message I use the terms ADONAI (=Heb. YHVH), Tanakh (Old Testament),
Besekh (New Testament), Torah (Law), Yeshua (Jesus), and Messiah
(Christ).

Introduction

The term "angel" occurs many
times in Scripture. The angels in Scripture have a variety of functions
assigned by their Creator. They deliver messages to humans, carry out God's
will, praise God, or guard God's throne. Although angels are active on earth
their residence is Heaven (Gen 28:12; Ps 148:1-2; Matt 18:10; Luke 2:15). In
the book of
1Enoch, being dated in the first half of the 2nd century BC, angels are
mentioned numerous times. The Essenes possessed a highly developed
angelology, including preserving the names of angels that are mentioned by
Enoch (Josephus, Wars II,
8:7). Angels are mentioned in the Dead Sea
Scrolls: 4Q400-407, The Songs of the Sabbath Sacrifice (Online;
See also TDSS 462-475). The Pharisees believed in the existence of angels,
but the Sadducees did not (Acts 23:8).

Rabbinic Judaism, as
reflected in midrashic literature, developed an elaborate angelology that
greatly expanded on biblical references (Stern 824). The angels are
generally represented as good, and as not subject to evil impulses (Genesis
Rabba 48:11). Hence the Ten Commandments are not applicable to them (Shabbath
88b). The angels are called "holy," while men require a twofold
sanctification to merit the epithet (Leviticus Rabbah 24:8). Being holy,
angels show neither hatred nor envy; nor does discord or ill will exist
among them (Sifre, Num 42). Nevertheless, they stand in need of mutual
beneficence (Leviticus Rabba 21). Although they have superior knowledge they
do not know the day of Israel's redemption (Sanhedrin
99a; cf. Matt 24:36). See the article
Angelology by Ludwig Blau and Kaufmann Kohler in the online Jewish
Encyclopedia.

Angels figure prominently in
Scripture as ministering spirits (Mark 1:13; Heb 1:14), and personal
guardians (Matt 18:10; Acts 12:15). They carry the soul to Paradise after
death (Luke 16:22). Apparently they are in attendance at gatherings of
believers for worship (1Cor 11:10). Angels assisted in giving the Torah
(Deut 33:2; Acts 7:53; Gal 3:19; Heb 2:2). Angels do the Lord's bidding and
sometimes are God's instruments in executing His judgment, particularly
among His own people (2Sam 24:17; Ps 78:49; Acts 12:23; Rev 7:1; 8:2-3; 9:1;
11:15). Angels mediate revelation and give visions (Matt 1:20; Rev 1:1;
10:1-2; 14:6-8; 17:1). When Yeshua returns he will send his angels to gather
all his followers from around the earth (Matt 24:31; Mark 13:27).

Angels are far different from
popular assumptions about angels. Angels are not glorified humans that earn
status in heaven by doing good works on earth. In Scripture angels have
masculine descriptions (Jdg 13:6; Dan 9:21; Mark 16:5; Luke 24:4), contrary
to art and media, which sometimes depicts them as female. Contrary to Jewish
and Christian literature which theorizes a rank structure, Scripture offers
no confirmation of hierarchy, only distinctive function.

Armies of Heaven

Hosts

The word tsva'ot (pl.
of Heb. tsava, SH-6645), army, war, warfare, appears by itself to
refer to an organized body of angels (Josh 5:14-15; 1Kgs 22:19; 2Chr 18:18;
Neh 9:6; Ps 103:21; 148:2; Isa 24:21; Dan 8:11). The Tanakh only provides
hints as to the strength in numbers and combat power of the angels of heaven
(Ps 68:17; 78:49; 91:11; 103:20; 148:2; Dan 7:10). In the Besekh different
Greek words are employed to refer to an organized group of angels. On the
occasion of Yeshua's birth shepherds were greeted by a "heavenly host" (Luke
2:13). The word for "host" in that verse is Grk. stratia (SG-4756), a
military term for a large army. Also, the Grk. strateuma (SG-4753),
"army," is used for the armies in heaven (Rev 19:14).

Yeshua said that he had more
than twelve legions (Grk. legiōn, SG-3003) of angels at his immediate
disposal (Matt 26:53). A Roman legion was 6,000 men so 12 legions would be
72,000 angels. Paul said that there are "myriads" of angels in the heavenly
city Jerusalem. "Myriad" renders Grk. muriadēs (SG-3461), which means
"ten thousand." John the apostle witnessed "myriads times myriads, and
thousands times thousands" (Rev 5:11), which equals one hundred one million
angels in heaven (Rev 5:11). Some scholars interpret the count as just
hyperbole for an innumerable host. However, if they couldn't be counted as
the great multitude in Rev 7:9, then John would have said so. The number of
angels in heaven was revealed to John, although this may not be the total
number of angels in existence.

LORD of Hosts

A special name of God that
illustrates His close relationship to His angels is YHVH-Tsva'ot,
usually translated as "LORD of Hosts." A more accurate rendering would be
"LORD of Armies." While many think of God as only a God of peace, He is also
a God of war and He is prepared for war. The divine name appears over two
hundred times in the Tanakh, often in the Prophets (especially Isaiah,
Jeremiah, Ezekiel, Zechariah and Malachi) concerning divine judgment or
deliverance. The name occurs twice in the Besekh as "LORD of Sabaoth" (Rom
9:29; Jas 5:4). He is the mightiest warrior in the universe and commands an
army without equal. YHVH-Tzva'ot is the God of Israel (2Sam 7:27),
and as such always acts on behalf of Israel and the house of David.

The divine name appears for
the first time in 1Samuel 1:3 at the close of the period of the judges and
in the vicinity of the sanctuary at Shiloh, where the ark of the covenant
was housed. The ark itself symbolized the rulership of ADONAI. The name
certainly contains the affirmation that ADONAI is the true head of Israel's
armies (1Sam 17:45), although David's use of the name may have encompassed
the heavenly armies. God's military might is especially directed for the
good of Israel. In fact, various extraordinary miracles have occurred in
Israel in modern times that protected both Israeli Defense Forces and the
public from enemy weapons. Such events are obviously the work of angels. See
The Miracle of Israel for more information.

Varieties of Angels

A wide variety of terminology
is used in reference to celestial beings. Some of the names could simply be
synonyms and not separate groups.

General Terms


Benei-Elohim (pl. of Heb. ben, SH-1121, "son" and pl. of Heb.
Eloah, SH-433, "God"), "sons of God", occurs only five times (Gen 6:2,
4; Job 1:6; 2:1; 38:7). They are noted for their singing.


Kokabim (pl. of Heb. kokab, SH-3556), stars.
In Job 38:7 the morning (Heb. boqer) kokabim are depicted as
joyfully singing together on the occasion of the creation of the earth.
Later the kokabim fight against Sisera, the
commander of the Canaanite army (Jdg 5:20).


Malakim (pl. of Heb. malak, SH-4397; Grk. angelos, SG-32),
one sent, a messenger. (Gen 16:7). Angels can fly (Rev 14:6), although there
is no mention of them having wings.


Kerubim (pl. of Heb. kerub; SH-3742). Although spelled as
"Cherubim" in Christian Bibles (which causes mispronunciation), the Hebrew
name is Kerubim. The kerubim have two wings and were first
introduced as guardians of the Garden of Eden (Gen 3:24). The instructions
for construction of the Tabernacle included molded kerubim with two
wings that would adorn the mercy seat on top of the ark of the covenant in
the Holy of Holies (Ex 25:18-20; Heb 9:5). Kerubim are mentioned
other times in the Tanakh (2Sam 22:11; Ps 18:10; Ezek 10:1; 11:1). Satan
himself was originally a kerub (Ezek 28:14, 16). ADONAI is spoken of
as enthroned above the kerubim (2Sam 6:2; 2Kgs 19:15; 1Chr 13:6; Ps
80:1; 99:1; Isa 37:16).


Anashim (pl. of ish, SH-376, "man"), "manlike beings," that
appeared to Abraham (Gen 18:2; cf. 19:1 where they are called angels). One
also appeared to Daniel (Dan 10:5).


Seraphim (pl. of Heb. seraph; SH-8314), first seen by Isaiah (Isa
6:2-6). The seraphim have six wings and a continuous ministry of glorifying
God.


Chayyot (pl. of Heb. chay, SH-2416), the four living beings (Ezek
1:5; Rev 4:6-8). The four living beings have six wings and multiple eyes.
(The translation of "creatures" is unfortunate because it implies they are
animals rather than a unique class of celestial beings.)


Ophanim, (pl. of Heb. ophan, SH-212), "wheels within wheels,"
Ezekiel 1:15-21; 10:6-19; Daniel 7:9; DSS 4Q405, 1Enoch 61:10; 71:7. They
have many eyes. Along with the Chayyot, the Ophanim never
sleep and guard the throne of glory.


Qaddish-Ir (SH-6922/SH-5894), a holy watcher (Dan 4:13, 17, 23). This
visitor from heaven gave a revelation of the future to Nebuchadnezzar.

 Sarim
(pl. of Heb. sar, SH-8269), captain, chief, commander or prince (Josh
5:14-15; Dan 8:11; 10:13). The first mention of an angelic sar occurs
in the narrative of the conquest of Jericho; he introduced himself to Joshua
as the commander of the army of ADONAI (Josh 5:14). In the book of Daniel
the sarim act in a special role in relation to nations. In Daniel
8:11 there is the "prince of Persia." Gabriel (Dan 8:16; 9:21) and Michael
(Dan 10:13, 21) are also mentioned as sarim, who is said to be among
the "chief princes." The sarim correspond to the archangels mentioned
in the Besekh (1Th 4:16; Jude 1:9; Rev 8:2). In particular Gabriel (Luke
1:19, 26) and Michael (Jude 1:9; Rev 12:7) are included in a list of seven
archangels, called the "angels of the presence" in
1Enoch 9:1. The remaining five archangels are Uri'el, Rapha'el, Ragu'el,
Saraka'el, and Remi'el. According to 1Enoch 20:1-7; 40:1-9, each angel is
assigned a special function that either serves God or His people Israel.

While the
noun "angel" (including the plural form) occurs about 300 times in
Scripture, the first mention of the noun is in the special name
Malak-YHVH, Angel of the LORD (Gen 16:7). This name occurs in the
narrative of 10 appearances to various individuals:

 Hagar, Genesis 16:7, 9-11

 Abraham, Genesis 22:11, 15

 Moses, Exodus 3:2

 Balaam, Numbers 22:22-27, 31-32, 34-35

 Sons of Israel, Judges 2:1, 4

 Gideon, Judges 6:11, 12, 21-22

 Parents of Samson, Judges 13:3, 13, 15-18,
20-21

 Gad, 1Chronicles 21:18

 Elijah, 1Kings 19:7; 2Kings 1:3, 15


Joshua, the high priest, Zechariah 3:6.

The angel of ADONAI is
distinguished in Scripture from other angels. Note the definite article
"the" as opposed to "an angel of ADONAI." In these encounters the
Malak-YHVH delivers a message in the first person with the voice of
divine authority and particularly as the one who made the covenant with
Israel. While Malak-YHVH might designate a special status, such as an
aide-de-camp to a modern commanding general of military forces, many
interpreters recognize in this name a pre-incarnate visitation of the Son of
God. After all, Yeshua is ADONAI (John 8:58). For an excellent treatment of
this subject see Asher Intrater, Who Ate Lunch With Abraham?: A Study of
the Appearances of God in the form of a Man in the Hebrew Scriptures;
Revive Israel Media, 2011.

In
the Beginning

Creation of Angels

Exactly
when the angels were created is not disclosed in Scripture. The book of Job
offers the earliest hint as to the creation of the angels. God asked Job,
"Where were you when I laid the foundation of the earth When the morning
stars [Heb. kokabim] sang together and all the sons of God [Heb.
benei-Elohim] shouted for joy" (Job 38:4, 7 NASB). The earth or land was
brought into existence on the third day, so the angels had to have been
created prior to this in order to witness the event. Psalm 104:2-5 suggests
that angels were created on the second day when the waters of the Deep were
stretched out and the expanse (or firmament) was created (cf. Gen 1:6-8). In
the beginning the angels shared the great music of God and their existence
was of light and joy. They lived in the mountain of God and "walked in the
midst of the stones of fire," referring to the beauty of heaven (Ezek
28:14).

Fall of Angels

As with the creation of
angels Scripture provides scant information on what brought about the sin of
angels. It is a serious conundrum considering what the angels enjoyed in
heaven after their creation. God's people are all too aware the that ancient
adversary known as Satan wanders the earth seeking whom he may devour (1Pet
5:8). Moreover, he heads a diabolical organization (Mark 3:23-26; Eph 5:12)
that seeks to impose his will on the nations (2Cor 4:4; 1Jn 5:19). The fall
of Satan preceded the angels. The taunt against the king of Babylon in
Isaiah 14:11-15 and the lament for the king of Tyre in Ezekiel 28:11-19
indicates that Satan was created as a kerub and his downfall occurred
because of a desire to be greater than ADONAI.

Yeshua said that Satan was a
murderer from the beginning and the father of lies (John 8:44). Thus, in the
guise of a serpent, Satan had already turned away from God. The great lie he
told Chavvah was that God is not really the compassionate creator or the
righteous judge who will punish sin with death. Thus, God's Word and rule
may be replaced with a personal pursuit of godhood.

The First Error

"And likewise angels that kept not their domain, but left
their own habitation, he has kept in eternal bonds under darkness to the
judgment of the great day." (Jude 1:6 mine)

In the above passage Judah
(the half-brother of Yeshua) alludes to the Genesis narrative in which the
"sons of God (Heb. benei-Elohim)" took the "daughters of men" as
wives (Gen 6:2, 4). Josephus recounts this event when he wrote "Many angels
of God accompanied with women and begat sons that proved unjust" (Ant.
I,
3:1). Enoch records that during the days of Jared, the
great-great-grandfather of Noah, 200 angels rebelled against God, forsook
their place in heaven and descended to earth and there took wives from human
women (1Enoch
6:1-8; 7:1-6). It should be noted that this leaving was volitional and
should not be confused with the war in heaven that was revealed to John (Rev
12:3-4, 7-9).

In the book of Job the sin of
some of the angels is alluded to in a demonic visitation to Eliphaz in which
a spirit says, "against His angels He charges error" (Job 4:18; cf. 15:15).
The "error" likely refers to the unauthorized mating described in the
Genesis narrative. This mating produced unusual offspring called Nephilim
(lit. "fallen ones"). Many commentators do not accept the straightforward
narrative in Genesis 6, but our ignorance of angelic anatomy and culture
vastly exceeds our knowledge. The sinning of the angels may have led to the
great war in heaven that resulted in Satan and a third of the angels being
expelled from heaven to the earth.

Angelic Rebellion

"For if God spared not angels having sinned, but having cast
down to Tartarus he delivered themto chains of darkness, to
be kept until judgment." (2Pet 2:4 mine)

The angelic warfare described
in Revelation 12 is a separate event from the "error" of the benei-Elohim
who mated with human women. The context of the angelic war is the Woman
giving birth to the son who would rule the earth. Since the Woman in the
vision is probably Chavvah, then the war began sometime after God pronounced
his curse on the serpent (Gen 3:15). Genesis records that the generation of
Noah was dominated by an evil inclination (Gen 6:5). This wickedness likely
came about by spiritual warfare conducted by the fallen angels to seduce
mankind into abandonment of God's commandments. From this time the struggle
between the forces of light and the forces of darkness dominate the
narrative of God's people and history beyond Bible times. Henry Morris has
produced an excellent study of this subject called The Long War Against
God (Baker Book House, 1989).

Conclusion

The angels are a fascinating subject for study. God
created the angels to serve Him in a variety of ways and in so doing their
ministry has been a blessing to the people of God down through history. The
angels who maintained their loyalty to God seek no honor for themselves but
give wholehearted devotion to Yeshua.